大般若波羅蜜多經

03

Furthermore, Subhuti! The past perfection of generosity, the emptiness of the past perfection of generosity; the future and present perfection of generosity, the emptiness of the future and present perfection of generosity. The past perfections of pure morality, patience, diligence, meditation, and prajnaparamita; the emptiness of the past perfections of pure morality, patience, diligence, meditation, and prajnaparamita. The future and present perfections of pure morality, patience, diligence, meditation, and prajnaparamita; the emptiness of the future and present perfections of pure morality, patience, diligence, meditation, and prajnaparamita.

Subhuti! The past perfection of generosity is unobtainable within emptiness. Why? Because the past perfection of generosity is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past perfection of generosity be obtained within emptiness.

Subhuti! The future and present perfection of generosity is unobtainable within emptiness. Why? Because the future and present perfection of generosity is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present perfection of generosity be obtained.

Subhuti! The past perfections of pure morality, patience, diligence, meditation, and prajnaparamita are unobtainable within emptiness. Why? Because the past perfections of pure morality, patience, diligence, meditation, and prajnaparamita are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past perfections of pure morality, patience, diligence, meditation, and prajnaparamita be obtained within emptiness.

Subhuti! The future and present perfections of pure morality, patience, diligence, meditation, and prajnaparamita are unobtainable within emptiness. Why? Because the future and present perfections of pure morality, patience, diligence, meditation, and prajnaparamita are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present perfections of pure morality, patience, diligence, meditation, and prajnaparamita be obtained within emptiness.

Furthermore, Subhuti! The past four foundations of mindfulness, the emptiness of the past four foundations of mindfulness; the future and present four foundations of mindfulness, the emptiness of the future and present four foundations of mindfulness. The past four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path; the emptiness of the past four right efforts through the eight factors of the Noble Path; the future and present four right efforts through the eight factors of the Noble Path, the emptiness of the future and present four right efforts through the eight factors of the Noble Path.

Subhuti! The past four foundations of mindfulness are unobtainable within emptiness. Why? Because the past four foundations of mindfulness are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past four foundations of mindfulness be obtained within emptiness.

Subhuti! The future and present four foundations of mindfulness are unobtainable within emptiness. Why? Because the future and present four foundations of mindfulness are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present four foundations of mindfulness be obtained within emptiness.

Subhuti! The past four right efforts through the eight factors of the Noble Path are unobtainable within emptiness. Why? Because the past four right efforts through the eight factors of the Noble Path are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past four right efforts through the eight factors of the Noble Path be obtained within emptiness.

Subhuti! The future and present four right efforts through the eight factors of the Noble Path are unobtainable within emptiness. Why? Because the future and present four right efforts through the eight factors of the Noble Path are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present four right efforts through the eight factors of the Noble Path be obtained within emptiness.

Furthermore, Subhuti! Thus, up to the past ten powers of a Buddha, the emptiness of the past ten powers of a Buddha; the future and present ten powers of a Buddha, the emptiness of the future and present ten powers of a Buddha. The past four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha; the emptiness of the past four fearlessnesses through the eighteen unique qualities of a Buddha; the future and present four fearlessnesses through the eighteen unique qualities of a Buddha. The emptiness of the future and present four fearlessnesses through the eighteen unique qualities of a Buddha.

Subhuti! The past ten powers of a Buddha are unobtainable within emptiness. Why? Because the past ten powers of a Buddha are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past ten powers of a Buddha be obtained within emptiness.

Subhuti! The future and present ten powers of a Buddha are unobtainable within emptiness. Why? Because the future and present ten powers of a Buddha are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present ten powers of a Buddha be obtained within emptiness.

Subhuti! The past four fearlessnesses through the eighteen unique qualities of a Buddha are unobtainable within emptiness. Why? Because the past four fearlessnesses through the eighteen unique qualities of a Buddha are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past four fearlessnesses through the eighteen unique qualities of a Buddha be obtained within emptiness.

Subhuti! The future and present four fearlessnesses through the eighteen unique qualities of a Buddha are unobtainable within emptiness. Why? Because the future and present four fearlessnesses through the eighteen unique qualities of a Buddha are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present four fearlessnesses through the eighteen unique qualities of a Buddha be obtained within emptiness.

Furthermore, Subhuti! The past ordinary person, the emptiness of the past ordinary person; the future and present ordinary person, the emptiness of the future and present ordinary person. Past shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas; the emptiness of past shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas.

Subhuti! The past ordinary person is unobtainable within emptiness. Why? Because the past ordinary person is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the past ordinary person be obtained within emptiness.

Subhuti! The future and present ordinary person is unobtainable within emptiness. Why? Because the future and present ordinary person is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could the future and present ordinary person be obtained within emptiness. For the self, a sentient being, and so forth through the knower and the seer are all nonexistent and unobtainable.

Subhuti! Past shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are unobtainable within emptiness. Why? Because past shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, how much less could past shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas be obtained within emptiness.

Subhuti, future and present shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas cannot be apprehended within emptiness. Why? Because future and present shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness cannot be apprehended; how much less could future and present shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas within emptiness be apprehended. This is because the self and sentient beings, up to the knower and the seer, are all nonexistent and cannot be apprehended.

Furthermore, Subhuti, past form cannot be apprehended; future and present form cannot be apprehended; and the equality of form throughout the three times also cannot be apprehended. Why? Subhuti, because past, future, and present form within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could past, future, and present form within equality be apprehended.

Subhuti, past feeling, perception, formations, and consciousness cannot be apprehended; future and present feeling, perception, formations, and consciousness cannot be apprehended; and the equality of feeling, perception, formations, and consciousness throughout the three times also cannot be apprehended. Why? Subhuti, because past, future, and present feeling, perception, formations, and consciousness within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could past, future, and present feeling, perception, formations, and consciousness within equality be apprehended.

Furthermore, Subhuti, the past eye ayatana cannot be apprehended; the future and present eye ayatana cannot be apprehended; and the equality of the eye ayatana throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present eye ayatana within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present eye ayatana within equality be apprehended.

Subhuti, the past ear, nose, tongue, body, and mind ayatanas cannot be apprehended; the future and present ear, nose, tongue, body, and mind ayatanas cannot be apprehended; and the equality of the ear, nose, tongue, body, and mind ayatanas throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present ear, nose, tongue, body, and mind ayatanas within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present ear, nose, tongue, body, and mind ayatanas within equality be apprehended.

Furthermore, Subhuti, the past form ayatana cannot be apprehended; the future and present form ayatana cannot be apprehended; and the equality of the form ayatana throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present form ayatana within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present form ayatana within equality be apprehended.

Subhuti, the past sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended; the future and present sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended; and the equality of the sound, odor, taste, tangible-object, and dharma ayatanas throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present sound, odor, taste, tangible-object, and dharma ayatanas within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present sound, odor, taste, tangible-object, and dharma ayatanas within equality be apprehended.

Furthermore, Subhuti, the past eye dhatu cannot be apprehended; the future and present eye dhatu cannot be apprehended; and the equality of the eye dhatu throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present eye dhatu within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present eye dhatu within equality be apprehended.

Subhuti, the past ear, nose, tongue, body, and mind dhatus cannot be apprehended; the future and present ear, nose, tongue, body, and mind dhatus cannot be apprehended; and the equality of the ear, nose, tongue, body, and mind dhatus throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present ear, nose, tongue, body, and mind dhatus within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present ear, nose, tongue, body, and mind dhatus within equality be apprehended.

Furthermore, Subhuti, the past form dhatu cannot be apprehended; the future and present form dhatu cannot be apprehended; and the equality of the form dhatu throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present form dhatu within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present form dhatu within equality be apprehended.

Subhuti, the past sound, odor, taste, tangible-object, and dharma dhatus cannot be apprehended; the future and present sound, odor, taste, tangible-object, and dharma dhatus cannot be apprehended; and the equality of the sound, odor, taste, tangible-object, and dharma dhatus throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present sound, odor, taste, tangible-object, and dharma dhatus within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present sound, odor, taste, tangible-object, and dharma dhatus within equality be apprehended.

Furthermore, Subhuti, the past eye-consciousness dhatu cannot be apprehended; the future and present eye-consciousness dhatu cannot be apprehended; and the equality of the eye-consciousness dhatu throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present eye-consciousness dhatu within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present eye-consciousness dhatu within equality be apprehended.

Subhuti, the past ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended; the future and present ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended; and the equality of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus throughout the three times also cannot be apprehended. Why? Subhuti, because the past, future, and present ear-, nose-, tongue-, body-, and mind-consciousness dhatus within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could the past, future, and present ear-, nose-, tongue-, body-, and mind-consciousness dhatus within equality be apprehended.

Furthermore, Subhuti, past eye-contact cannot be apprehended; future and present eye-contact cannot be apprehended; and the equality of eye-contact throughout the three times also cannot be apprehended. Why? Subhuti, because past, future, and present eye-contact within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could past, future, and present eye-contact within equality be apprehended.

Subhuti, past ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended; future and present ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended; and the equality of ear-, nose-, tongue-, body-, and mind-contact throughout the three times also cannot be apprehended. Why? Subhuti, because past, future, and present ear-, nose-, tongue-, body-, and mind-contact within equality cannot be apprehended. Why? Because even the nature of equality within equality cannot be apprehended; how much less could past, future, and present ear-, nose-, tongue-, body-, and mind-contact within equality be apprehended.

Furthermore, Subhuti, feelings arisen with eye-contact as condition in the past are unobtainable; feelings arisen with eye-contact as condition in the future or present are unobtainable; and feelings arisen with eye-contact as condition within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because feelings arisen with eye-contact as condition in the past, future, or present are all unobtainable within equality. Why is this? Because even the nature of equality within equality is unobtainable, how much less could feelings arisen with eye-contact as condition in the past, future, or present be obtainable within equality.

Subhuti, feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition in the past are unobtainable; feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition in the future or present are unobtainable; and feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition in the past, future, or present are all unobtainable within equality.

Why is this? Because even the nature of equality within equality is unobtainable, how much less could feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as condition in the past, future, or present be obtainable within equality.

Furthermore, Subhuti, the perfection of generosity in the past is unobtainable; the perfection of generosity in the future or present is unobtainable; and the perfection of generosity within the equality of the three times is also unobtainable. Why is this? Subhuti, it is because the perfection of generosity in the past, future, or present is entirely unobtainable within equality. Why is this? Because even the nature of equality within equality is unobtainable, how much less could the perfection of generosity in the past, future, or present be obtainable within equality.

Subhuti, the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita in the past are unobtainable; the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita in the future or present are unobtainable; and the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita within the equality of the three times are also unobtainable.

Why is this? Subhuti, it is because the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita in the past, future, or present are all unobtainable within equality. Why is this?

Because even the nature of equality within equality is unobtainable, how much less could the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita in the past, future, or present be obtainable within equality.

Furthermore, Subhuti, the four foundations of mindfulness in the past are unobtainable; the four foundations of mindfulness in the future or present are unobtainable; and the four foundations of mindfulness within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because the four foundations of mindfulness in the past, future, or present are all unobtainable within equality. Why is this? Because even the nature of equality within equality is unobtainable, how much less could the four foundations of mindfulness in the past, future, or present be obtainable within equality.

Subhuti, the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path in the past are unobtainable; the four right efforts through the eightfold noble path in the future or present are unobtainable; and the four right efforts through the eightfold noble path within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because the four right efforts through the eightfold noble path in the past, future, or present are all unobtainable within equality. Why is this? Because even the nature of equality within equality is unobtainable, how much less could the four right efforts through the eightfold noble path in the past, future, or present be obtainable within equality.

Furthermore, Subhuti, in this way, up to and including the Buddha’s ten powers in the past are unobtainable; the Buddha’s ten powers in the future or present are unobtainable; and the Buddha’s ten powers within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because the Buddha’s ten powers in the past, future, or present are all unobtainable within equality. Why is this? Because even the nature of equality within equality is unobtainable, how much less could the Buddha’s ten powers in the past, future, or present be obtainable within equality.

Subhuti, the four fearlessnesses, four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha in the past are unobtainable; the four fearlessnesses through the eighteen distinctive qualities of a Buddha in the future or present are unobtainable; and the four fearlessnesses through the eighteen distinctive qualities of a Buddha within the equality of the three times are also unobtainable.

Why is this? Subhuti, it is because the four fearlessnesses through the eighteen distinctive qualities of a Buddha in the past, future, or present are all unobtainable within equality. Why is this?

Because even the nature of equality within equality is unobtainable, how much less could the four fearlessnesses through the eighteen distinctive qualities of a Buddha in the past, future, or present be obtainable within equality.

Furthermore, Subhuti, ordinary beings in the past are unobtainable; ordinary beings in the future or present are unobtainable; and ordinary beings within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because ordinary beings in the past, future, or present are all unobtainable within equality. Why is this? Because even the nature of equality within equality is unobtainable, how much less could ordinary beings in the past, future, or present be obtainable within equality. This is because a self, a sentient being, up to and including a knower and a seer, are all nonexistent and unobtainable.

Furthermore, Subhuti, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas in the past are unobtainable; shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas in the future or present are unobtainable; and shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas within the equality of the three times are also unobtainable. Why is this? Subhuti, it is because shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas in the past, future, or present are all unobtainable within equality.

Why is this? Because even the nature of equality within equality is unobtainable, how much less could shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas in the past, future, or present be obtainable within equality. This is because a self, a sentient being, up to and including a knower and a seer, are all nonexistent and unobtainable.

Thus, Subhuti, when great bodhisattvas practice prajnaparamita, they abide in this nature of the equality of the three times and diligently cultivate and train in the knowledge of all aspects. Because they are free from attachment, they swiftly attain its complete perfection.

Subhuti, this is called the Great Vehicle of the equality of the three times belonging to great bodhisattvas. Great bodhisattvas who abide in such a Great Vehicle surpass all devas, humans, asuras, and others in the world. They can swiftly realize the knowledge of all aspects and bring benefit and happiness to all sentient beings.

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One, excellent! Excellent! The Tathagata, the Arhat, the Perfectly Enlightened One, has skillfully expounded the Dharma of the Great Vehicle for great bodhisattvas.”

“Blessed One! Such a Great Vehicle is the most honored, the most excellent, the supreme, and the most wondrous. The great bodhisattvas of the past who studied this Dharma were able to attain the knowledge of all aspects and bring benefit and happiness to all sentient beings.

The great bodhisattvas of the future who study this Dharma will be able to attain the knowledge of all aspects and bring benefit and happiness to all sentient beings. The great bodhisattvas who are presently studying this Dharma throughout the immeasurable, innumerable, and boundless worlds in the ten directions are able to attain the knowledge of all aspects and bring benefit and happiness to all sentient beings. Therefore, the Great Vehicle is the most honored, the most excellent, the supreme, and the most wondrous.

It can serve as the most excellent and true refuge for all great bodhisattvas, enabling them swiftly to attain the knowledge of all aspects and bring benefit and happiness to all sentient beings.”

The Buddha said to Subhuti:

– “So it is! So it is! It is exactly as you have said.

“Subhuti, all the great bodhisattvas of the past, future, and present rely upon the Great Vehicle and diligently cultivate and study it, swiftly realizing unsurpassed, complete, perfect enlightenment and bringing benefit and happiness to all kinds of sentient beings. Therefore, the Great Vehicle is the most honored, the most excellent, the supreme, and the most wondrous, surpassing all devas, humans, asuras, and others in the world.”

XXII. CHAPTER ON CONFORMITY

At that time, the Venerable Purna Maitrayaniputra said:

– “Blessed One! Previously, the Tathagata instructed the Venerable Subhuti to expound prajnaparamita to the great bodhisattvas. Why, then, has he now expounded the Great Vehicle?”

The Venerable Subhuti then said:

– “Blessed One! Did the meanings of the Great Vehicle that I previously explained accord with prajnaparamita without contradicting or transgressing it?”

The Buddha said to Subhuti:

– “All the meanings of the Great Vehicle that you previously explained accord with prajnaparamita and neither contradict nor transgress it. Why is this? Subhuti, all wholesome dharmas and factors conducive to enlightenment—whether dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Tathagatas—are without exception encompassed within profound prajnaparamita.”

At that time, Subhuti again said:

– “Blessed One! Why are all wholesome dharmas and factors conducive to enlightenment—whether dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Tathagatas—encompassed within profound prajnaparamita?”

The Buddha said to Subhuti:

– “Whether the perfection of generosity or the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita; whether the four establishments of mindfulness or the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; whether the liberation gateway of emptiness or the liberation gateways of signlessness and wishlessness; whether the Buddha’s ten powers or the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; whether the knowledge of all, the knowledge of path aspects, or the knowledge of all aspects; whether the Dharma of never losing mindfulness or the nature of constantly abiding in equanimity—

“Subhuti, all such wholesome dharmas and factors conducive to enlightenment—whether dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Tathagatas—are without exception encompassed within profound prajnaparamita.

“Furthermore, Subhuti, whether the Great Vehicle; prajnaparamita or the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity; form or feeling, perception, formations, and consciousness; the eye ayatana or the ear, nose, tongue, body, and mind ayatanas; the form ayatana or the sound, odor, taste, tangible-object, and dharma ayatanas; the eye dhatu or the ear, nose, tongue, body, and mind dhatus; the form dhatu or the sound, odor, taste, tangible-object, and dharma dhatus; the eye-consciousness dhatu or the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; eye-contact or ear-, nose-, tongue-, body-, and mind-contact;

feelings arising in dependence upon eye-contact or feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact; the four meditative absorptions or the four immeasurables and the four formless attainments; the eight liberations or the eight spheres of mastery, the nine successive attainments, and the ten totality spheres; the four establishments of mindfulness or the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the liberation gateway of emptiness or the liberation gateways of signlessness and wishlessness; wholesome dharmas or unwholesome dharmas; determinate dharmas or indeterminate dharmas; contaminated dharmas or uncontaminated dharmas;

conditioned dharmas or unconditioned dharmas; worldly dharmas or supramundane dharmas; the noble truth of suffering or the noble truths of its origin, cessation, and the path; the Desire Realm or the Form and Formless Realms;

internal emptiness or external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of fundamental nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of nonexistence; the dharma-dhatu or suchness, the reality-limit, the inconceivable realm, the realm of peace and security, and so forth; dharani or samadhi;

the Buddha’s ten powers or the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the Tathagatas or the Dharma and discipline taught by the enlightened Buddha; enlightenment or nirvana—all such dharmas are neither associated nor unassociated, are without form, invisible, without resistance, and have a single characteristic, namely, no characteristic.

“Subhuti, for this reason, all the meanings of the Great Vehicle that you previously explained accord with prajnaparamita and neither contradict nor transgress it. Why is this? Subhuti, the Great Vehicle is not different from prajnaparamita, and prajnaparamita is not different from the Great Vehicle.

The Great Vehicle is not different from the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity; and the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity are not different from the Great Vehicle. Why is this? Whether the Great Vehicle, prajnaparamita, or the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity, their nature is nondual and undivided.

“Subhuti, the Great Vehicle is not different from the four establishments of mindfulness, and the four establishments of mindfulness are not different from the Great Vehicle. The Great Vehicle is not different from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; and the four right efforts through the eightfold noble path are not different from the Great Vehicle. Why is this? Whether the Great Vehicle, the four establishments of mindfulness, or the four right efforts through the eightfold noble path, their nature is nondual and undivided.

“Subhuti, the Great Vehicle is not different from, up to and including, the Buddha’s ten powers, and the Buddha’s ten powers are not different from the Great Vehicle. The Great Vehicle is not different from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; and the four fearlessnesses through the eighteen distinctive qualities of a Buddha are not different from the Great Vehicle. Why is this? Whether the Great Vehicle, the Buddha’s ten powers, or the four fearlessnesses through the eighteen distinctive qualities of a Buddha, their nature is nondual and undivided.”

Subhuti! For this reason, all the meanings of the Great Vehicle that you previously expounded accord with and do not transgress the perfection of wisdom. To speak of the Great Vehicle is to speak of the perfection of wisdom, and to speak of the perfection of wisdom is to speak of the Great Vehicle, for the meanings of these two terms are no different.

XXIII. THE CHAPTER ON BOUNDLESSNESS

01

At that time, the Venerable Subhuti said:

“Blessed One! All great bodhisattvas of the past are nonexistent and cannot be apprehended; all great bodhisattvas of the future are nonexistent and cannot be apprehended; and all great bodhisattvas of the present are nonexistent and cannot be apprehended.

Blessed One! Since form is boundless, it should be known that great bodhisattvas are also boundless; since feeling, perception, formations, and consciousness are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the eye ayatana is boundless, it should be known that great bodhisattvas are also boundless; since the ear, nose, tongue, body, and mind ayatanas are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the form ayatana is boundless, it should be known that great bodhisattvas are also boundless; since the sound, odor, taste, touch, and dharma ayatanas are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the eye dhatu is boundless, it should be known that great bodhisattvas are also boundless; since the ear, nose, tongue, body, and mind dhatus are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the form dhatu is boundless, it should be known that great bodhisattvas are also boundless; since the sound, odor, taste, touch, and dharma dhatus are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the eye-consciousness dhatu is boundless, it should be known that great bodhisattvas are also boundless; since the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since eye-contact is boundless, it should be known that great bodhisattvas are also boundless; since ear-, nose-, tongue-, body-, and mind-contact are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the feelings arising with eye-contact as condition are boundless, it should be known that great bodhisattvas are also boundless; since the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the perfection of generosity is boundless, it should be known that great bodhisattvas are also boundless; since the perfections of pure discipline, patience, diligence, meditation, and wisdom are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the four establishments of mindfulness are boundless, it should be known that great bodhisattvas are also boundless; since the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the gateway to liberation through emptiness is boundless, it should be known that great bodhisattvas are also boundless; since the gateways to liberation through signlessness and wishlessness are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the Buddha’s ten powers are boundless, it should be known that great bodhisattvas are also boundless; since the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the emptiness of the internal is boundless, it should be known that great bodhisattvas are also boundless; since the emptiness of the external, emptiness of the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of fundamental nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of non-nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of non-nature are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the dharma-dhatu is boundless, it should be known that great bodhisattvas are also boundless; since suchness, the limit of reality, the inconceivable realm, the realm of peace and security, and so forth are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Since the Hearers’ Vehicle is boundless, it should be known that great bodhisattvas are also boundless; since the Solitary Buddhas’ Vehicle and the Great Vehicle are boundless, it should be known that great bodhisattvas are also boundless.

Blessed One! Within form, great bodhisattvas are nonexistent and cannot be apprehended; apart from form, great bodhisattvas are nonexistent and cannot be apprehended. Within feeling, perception, formations, and consciousness, great bodhisattvas are nonexistent and cannot be apprehended; apart from feeling, perception, formations, and consciousness, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the eye ayatana, great bodhisattvas are nonexistent and cannot be apprehended; apart from the eye ayatana, great bodhisattvas are nonexistent and cannot be apprehended. Within the ear, nose, tongue, body, and mind ayatanas, great bodhisattvas are nonexistent and cannot be apprehended; apart from the ear, nose, tongue, body, and mind ayatanas, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the form ayatana, great bodhisattvas are nonexistent and cannot be apprehended; apart from the form ayatana, great bodhisattvas are nonexistent and cannot be apprehended. Within the sound, odor, taste, touch, and dharma ayatanas, great bodhisattvas are nonexistent and cannot be apprehended; apart from the sound, odor, taste, touch, and dharma ayatanas, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the eye dhatu, great bodhisattvas are nonexistent and cannot be apprehended; apart from the eye dhatu, great bodhisattvas are nonexistent and cannot be apprehended. Within the ear, nose, tongue, body, and mind dhatus, great bodhisattvas are nonexistent and cannot be apprehended; apart from the ear, nose, tongue, body, and mind dhatus, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the form dhatu, great bodhisattvas are nonexistent and cannot be apprehended; apart from the form dhatu, great bodhisattvas are nonexistent and cannot be apprehended. Within the sound, odor, taste, touch, and dharma dhatus, great bodhisattvas are nonexistent and cannot be apprehended; apart from the sound, odor, taste, touch, and dharma dhatus, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the eye-consciousness dhatu, great bodhisattvas are nonexistent and cannot be apprehended; apart from the eye-consciousness dhatu, great bodhisattvas are nonexistent and cannot be apprehended. Within the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, great bodhisattvas are nonexistent and cannot be apprehended; apart from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within eye-contact, great bodhisattvas are nonexistent and cannot be apprehended; apart from eye-contact, great bodhisattvas are nonexistent and cannot be apprehended. Within ear-, nose-, tongue-, body-, and mind-contact, great bodhisattvas are nonexistent and cannot be apprehended; apart from ear-, nose-, tongue-, body-, and mind-contact, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the feelings arising with eye-contact as condition, great bodhisattvas are nonexistent and cannot be apprehended; apart from the feelings arising with eye-contact as condition, great bodhisattvas are nonexistent and cannot be apprehended. Within the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, great bodhisattvas are nonexistent and cannot be apprehended; apart from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the perfection of generosity, great bodhisattvas are nonexistent and cannot be apprehended; apart from the perfection of generosity, great bodhisattvas are nonexistent and cannot be apprehended. Within the perfections of pure discipline, patience, diligence, meditation, and wisdom, great bodhisattvas are nonexistent and cannot be apprehended; apart from the perfections of pure discipline, patience, diligence, meditation, and wisdom, great bodhisattvas are nonexistent and cannot be apprehended.

Blessed One! Within the four establishments of mindfulness, great bodhisattvas are nonexistent and cannot be apprehended; apart from the four establishments of mindfulness, great bodhisattvas are nonexistent and cannot be apprehended. Within the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, great bodhisattvas are nonexistent and cannot be apprehended; apart from the four right efforts through the eightfold noble path, great bodhisattvas are nonexistent and cannot be apprehended.”

Blessed One! Within the gateway to liberation through emptiness, a Great Bodhisattva is nonexistent and unapprehensible; apart from the gateway to liberation through emptiness, a Great Bodhisattva is nonexistent and unapprehensible. Within the gateways to liberation through signlessness and wishlessness, a Great Bodhisattva is nonexistent and unapprehensible; apart from the gateways to liberation through signlessness and wishlessness, a Great Bodhisattva is nonexistent and unapprehensible.

Blessed One! Within the ten powers of a Buddha, a Great Bodhisattva is nonexistent and unapprehensible; apart from the ten powers of a Buddha, a Great Bodhisattva is nonexistent and unapprehensible. Within the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, a Great Bodhisattva is nonexistent and unapprehensible; apart from the four fearlessnesses through to the eighteen distinctive qualities of a Buddha, a Great Bodhisattva is nonexistent and unapprehensible.

Blessed One! Within the emptiness of the internal, a Great Bodhisattva is nonexistent and unapprehensible; apart from the emptiness of the internal, a Great Bodhisattva is nonexistent and unapprehensible. Within the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion and nondispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

a Great Bodhisattva is nonexistent and unapprehensible; apart from the emptiness of the external through to the emptiness of the self-nature of nonexistence, a Great Bodhisattva is nonexistent and unapprehensible.

Blessed One! Within the dharma-dhatu, a Great Bodhisattva is nonexistent and unapprehensible; apart from the dharma-dhatu, a Great Bodhisattva is nonexistent and unapprehensible. Within such things as suchness, the reality-limit, the inconceivable realm, and the realm of peace and security, a Great Bodhisattva is nonexistent and unapprehensible; apart from suchness, the reality-limit, the inconceivable realm, the realm of peace and security, and so forth, a Great Bodhisattva is nonexistent and unapprehensible.

Blessed One! Within the Hearer Vehicle, a Great Bodhisattva is nonexistent and unapprehensible; apart from the Hearer Vehicle, a Great Bodhisattva is nonexistent and unapprehensible. Within the Pratyekabuddha Vehicle and the Great Vehicle, a Great Bodhisattva is nonexistent and unapprehensible; apart from the Pratyekabuddha Vehicle and the Great Vehicle, a Great Bodhisattva is nonexistent and unapprehensible.

Blessed One! When I seek Great Bodhisattvas among all such dharmas in every way, everywhere, and at all times, I can neither see nor apprehend them at all. How, then, can you ask me to instruct Great Bodhisattvas in prajnaparamita and transmit it to them?

Blessed One! “Great Bodhisattvas” and “Great Bodhisattvas” are merely conventional designations and are utterly devoid of self-nature. Just as what is called a self and so forth is ultimately unborn, merely a conventional designation, and utterly devoid of self-nature, so too are all dharmas ultimately unborn, merely conventional designations, and utterly devoid of self-nature.

Blessed One! How is form ultimately unborn? How are feeling, perception, formations, and consciousness ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “form,” nor are there the designations “feeling,” “perception,” “formations,” and “consciousness.”

Blessed One! How is the eye ayatana ultimately unborn? How are the ear, nose, tongue, body, and mind ayatanas ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “eye ayatana,” nor are there the designations “ear,” “nose,” “tongue,” “body,” and “mind ayatanas.”

Blessed One! How is the form ayatana ultimately unborn? How are the sound, odor, taste, tangible-object, and mental-object ayatanas ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “form ayatana,” nor are there the designations “sound,” “odor,” “taste,” “tangible-object,” and “mental-object ayatanas.”

Blessed One! How is the eye dhatu ultimately unborn? How are the ear, nose, tongue, body, and mind dhatus ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “eye dhatu,” nor are there the designations “ear,” “nose,” “tongue,” “body,” and “mind dhatus.”

Blessed One! How is the form dhatu ultimately unborn? How are the sound, odor, taste, tangible-object, and mental-object dhatus ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “form dhatu,” nor are there the designations “sound,” “odor,” “taste,” “tangible-object,” and “mental-object dhatus.”

Blessed One! How is the eye-consciousness dhatu ultimately unborn? How are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “eye-consciousness dhatu,” nor are there the designations “ear-,” “nose-,” “tongue-,” “body-,” and “mind-consciousness dhatus.”

Blessed One! How is eye-contact ultimately unborn? How are ear-, nose-, tongue-, body-, and mind-contact ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “eye-contact,” nor are there the designations “ear-,” “nose-,” “tongue-,” “body-,” and “mind-contact.”

Blessed One! How are the feelings arising with eye-contact as condition ultimately unborn? How are the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “feelings arising with eye-contact as condition,” nor are there the designations “feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.”

Blessed One! How is the perfection of generosity ultimately unborn? How are the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “perfection of generosity,” nor are there the designations “perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.”

Blessed One! How are the four establishments of mindfulness ultimately unborn? How are the four right efforts through to the Noble Eightfold Path ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “four establishments of mindfulness,” nor are there the designations “four right efforts” through to the “Noble Eightfold Path.”

Blessed One! How is the gateway to liberation through emptiness ultimately unborn? How are the gateways to liberation through signlessness and wishlessness ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “gateway to liberation through emptiness,” nor are there the designations “gateways to liberation through signlessness and wishlessness.”

Blessed One! How are the ten powers of a Buddha ultimately unborn? How are the four fearlessnesses through to the eighteen distinctive qualities of a Buddha ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “ten powers of a Buddha,” nor are there the designations “four fearlessnesses” through to the “eighteen distinctive qualities of a Buddha.”

Blessed One! How is the emptiness of the internal ultimately unborn? How are the emptiness of the external through to the emptiness of the self-nature of nonexistence ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “emptiness of the internal,” nor are there the designations “emptiness of the external” through to the “emptiness of the self-nature of nonexistence.”

Blessed One! How is the dharma-dhatu ultimately unborn? How are suchness, the reality-limit, the inconceivable realm, the realm of peace and security, and so forth ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “dharma-dhatu,” nor are there the designations “suchness,” “reality-limit,” “inconceivable realm,” “realm of peace and security,” and so forth.

Blessed One! How is the Hearer Vehicle ultimately unborn? How are the Pratyekabuddha Vehicle and the Great Vehicle ultimately unborn?

Blessed One! If they are ultimately unborn, there is no designation “Hearer Vehicle,” nor are there the designations “Pratyekabuddha Vehicle” and “Great Vehicle.”

Blessed One! How could I possibly instruct ultimately unborn Great Bodhisattvas in ultimately unborn prajnaparamita and transmit it to them?

Blessed One! If one completely departs from non-arising, then no great bodhisattva can practice the conduct leading to unsurpassed, perfect enlightenment.

Blessed One! When a great bodhisattva hears this teaching, if their mind neither sinks into despondency nor becomes anxious or remorseful, and if their mind is neither alarmed nor afraid, it should be known that this great bodhisattva is able to practice prajnaparamita.

Fascicle 420

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